Professional Documents
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Around Abhinavagupta
Around Abhinavagupta
Aspects of the Intellectual History of Kashmir
from the Ninth to the Eleventh Century
Edited by
Eli Franco and Isabelle Rati
978-3-643-90697-7
Lit
www.lit-verlag.ch
9 *ukdzfe#.-n.m *
Lit
Lit
Eli Franco is Professor of Indology at Leipzig University and an Ordinary Fellow of the Saxon Academy of Sciences.
Isabelle Rati is Professor of Sanskrit at the Sorbonne Nouvelle University, Paris.
Around Abhinavagupta
Around Abhinavagupta
Aspects of the Intellectual History of Kashmir
from the Ninth to the Eleventh Century
Edited by
Eli Franco and Isabelle Rati
978-3-643-90697-7
Lit
www.lit-verlag.ch
9 *ukdzfe#.-n.m *
Lit
Lit
Around Abhinavagupta
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Leipziger Studien
zu Kultur und Geschichte
Sd- und Zentralasiens
herausgegeben von
Eli Franco
Catharina Kiehnle
Klaus Koppe
Per K. Srensen
Band 6
LIT
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Around Abhinavagupta
Aspects of the Intellectual History of Kashmir
from the Ninth to the Eleventh Century
edited by
LIT
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Berlin 2016
Verlagskontakt:
Fresnostr. 2 D-48159 Mnster
Tel. +49 (0) 2 51-62 03 20
E-Mail: lit@lit-verlag.de http://www.lit-verlag.de
Auslieferung:
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Contents
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vi
CONTENTS
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In the two printed editions of the SpPr (both not fully reliable) by Gopintha
Kavirja and M. S. G. Dyczkowski, the name in the colophon is given as Bhagavatotpala and Bhagavadutpala, respectively. What most probably is the correct form (Bhgavatotpala) is found in the colophon of two mss. of the SpPr in
the Research Library, Srinagar (No. 861, raciteya bhgavatotpalena; No.
829, ity cryabhgavato-utpalaviracit). These mss. belong to a group of
four. rad mss. of the SpPr which have not been used for the above editions
(No. 2233 has ity cryotpalaviracit; No. 994 ends abruptly while commenting on loka 31).
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RAFFAELE TORELLA
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For a thorough assessment of Rmakahas date see GOODALL 1998, pp. xiiixviii.
427
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The relevant passages from the Rjataragi have been collected and studied
in RAI 1955, pp. 188-194. See SANDERSON 2009a, pp. 58-70; 2009b, pp. 107109.
428
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It is known, on the other hand, that Kemarja in the Pratyabhijhdaya relegates the Pcartra to a very humble position on
the scale of principles.7
The figure of Vmanadatta does not have any place in the later
Vaiava tradition, in which sectarian elements tend to prevail. He
survives only indirectly since several stanzas of the SP are found
to be incorporated or paraphrased in the LT (particularly in Chapter 14), a relatively late and eclectic text, which only begins to be
considered an authority from the time of Vedntadeika onwards
(GUPTA 1972, p. xx).8 Bhgavatotpala, an author whose doctrinal
and religious affiliation is very close to Vmanadattas (and Pcartras),9 and who quotes him so frequently, aims to illuminate and
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A verse from the SP (not extant in the mss.) cited in SpPr, p. 27 states that
there is no difference between the qualities of iva and Viu (bheda sarvajatdn jndn ca nsty am | jnasyaiva dharmatay cidrpasya
sthitir yata ||).
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11
P. 3 (SP 107-8), p. 6 (SP 78-80), p. 8 (2.58), p. 9 (SP 24, 2.19, 5.26), p. 10 (SP
95), pp. 13-4 (SP 112-13), pp. 17-18 (SP 54-56), p. 18 (SP 49-50, 42-43, 45,
one loka from SP not found in the mss.), p. 19 (SP 53, 57, 59), p. 22 (SP
106), p. 23 (SP 103-4), p. 27 (SP 14, one loka from SP not found in the mss.),
p. 29 (SP 72), p. 31 (SP 27), p. 36 (SP 30), p. 37 (SP 31, 63, one loka from
SP not found in the mss., 12, 38-39ab), p. 38 (one loka from tmasaptati not
found in the mss., SP 10), p. 39 (1.92), p. 40 (2.47, 1.95), p. 41 (one loka
from tmasaptati not found in the mss), p. 47 (1.20), p. 48 (one loka from SP
not found in the mss.).
12
13
See p. 20 (not found in the mss; cf. below); p. 21 (2.58); p. 22 (not found in
the mss.); p. 25 (3.27 and 3.2).
14
15
16
Vol. I, p. 48 (SP 13); vol. I, p. 93 (SP 20); vol. I, p. 64 (SP 31); vol. I, p.13,
302 (SP 36); vol. I, p. 71 (SP 39cd); vol. I, p. 72, 268, vol. II, p.137 (2.6); vol.
I, p. 54, 248, 412, vol. II, p. 203 (2.19); vol. I, p. 53, 218 (2.30-31).
431
The passage from the T cited above permits us to touch on another question to which, however, it is not possible to obtain a definite answer, namely whether Abhinavagupta had been a disciple of
Vmanadatta. The fact that Abhinavagupta calls him gurubhi is
not cogent in itself, since the term may have been used in a generic
sense.
Of the SP and the other Prakaraas only three mss. have come
down to us,17 all of them incomplete. Two printed editions are
available (only based on mss. A and B), one by M. Dyczkowski
and one by Bh. P. Tripathi, both of them quite problematic with
respect to the reading of the mss. and the emendations proposed.18
As we have seen, the work is divided into Prakaraas. SP is the
title of the first one19 and was later extended by some, including
the two editors referred to above, to the whole work. The SpPr,
probably the oldest source for this collection of texts, uses the title
Savitpraka only for verses belonging to the first Prakaraa,20
and tmasaptati21 for closely related verses, quite similar both in
content and style to the SP. All the latter verses come indeed from
Prakaraa 2, entitled tmasaptati22 in mss. B and C, and tmasastuti in ms. A.23 It is clear that Bhgavatotpala considers the SP and
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17
18
The two editions (both bearing the title of SP) are in fact only one as Tripathis is virtually identical (including the typographical setting) to Dyczkowskis with the exception of a few corrections mainly of misprints. It would be
possible to make some hypotheses about the reason why Dyczkowski decided
to hand his edition over to Tripathi. About the story of Dyczkowskis edition see TORELLA 1994, p. 482.
19
In the three mss. the colophon reads: savitprako nma prathama prakaraam.
20
Once he calls it Savitprakaraa (p. 38); see below. There is only one exception: the quotation p. 9 from Prakaraa 5.26 is introduced by ukta savitprake (see below).
21
22
23
According to the number recorded by the Srinagar ms. A (see below), the second Prakaraa should have had nineteen verses more than the 60 that have
come down to us. Thus, tmasaptati might be either a mistake for tmasastuti or (much more probably) an approximate reference to the number of the
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RAFFAELE TORELLA
tmasaptati as two distinct works.24 Instead, Mahevarnanda ascribes to SP one verse belonging to Prakaraa 2 (MMP, p. 21) and
two verses belonging to Prakaraa 3 (ibid., p. 25).25 Even admitting
that it was Vmanadatta himself that collected different treatises
composed by him into a single work, he does not appear to have
given this collection a particular title. Prakaraa 1 has the peculiar
character of a philosophical stuti to Hari, also showing here and
there subtle emotional nuances. The second mostly lacks these features, even though Vmanadatta still calls it sastuti.26 These features are altogether absent in the other Prakaraas, which makes
rather unlikely the hypothesis that the Prakaraas as a whole might
have had the collective title of Viustuti.27 Of the 160 lokas that
Vmanadatta himself mentions in one of the closing verses of Prakaraa 128 only 140 have survived. The title and the number of the
extant verses of the other Prakaraas are as follows: tmasaptati
(vv. 60), vikalpaviplava (vv. 60), vidyviveka (vv. 98), varavicra
(vv. 52), paramrthapraka (vv. 27).29 The Srinagar ms. A has
seven and half more verses, belonging to a seventh Prakaraa, after
which the ms. ends abruptly. B and C end with the colophon of
verses (79) that composed it. The confusion might have been caused by the
previous part of the colophon of Prakaraa 2: ima vmanadattena vihitm
tmasastutim | adhigamya vimucyate jantavo bhavaviplavt ||.
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24
25
The fact that Mahevarnanda uses a single title, i.e. the title of Prakaraa 1,
also for verses coming from other Prakaraas, has only one precedent, but an
important one, that of the SpPr referred to above, n. 20. One may surmise that,
even though Savitpraka is definitely the specific title only of Prakaraa 1,
the intrinsic importance and renown of the latter and its occuring first in the
collection of Prakaraas (and also being by far the longest) may have sporadically given the occasion of an extended appellation.
26
See n. 23 above.
27
28
SP 139: ayuttara lokaatam ida bodha vinpi ya | pahen madhuripor agre bhakty moka sa gacchati ||.
29
After the colophon of each Prakaraa (except 1 and 4), the Srinagar ms. A
records what was the original (?) number of verses: 79 (Prakaraa 2), 61 (Prakaraa 3), 52 (Prakaraa 5), 27 (Prakaraa 6).
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Prakaraa 6, both having a lacuna between 4.90 and 6.22. The devangar MS in the BORI Library bearing the title of SP has nothing to do with Vmanadattas work.
We are left with a preliminary question: what happened in the
Vaiava circles immediately before the time of Abhinavagupta to
make at least three significant Pcartra authors Vmanadatta,
Bhaa Divkaravatsa and Bhgavatotpala enter into the philosophical and spiritual orbit of their aiva adversaries? It has also
been suggested the possibility of the inverted path (SANDERSON
2009a, p. 108), that is, the birth of the non-dual aiva philosophy
from the influence of these eccentric Vaiava developments (in
primis, Vmanadattas Prakaraas), a possibility that seems to me
rather unlikely. It is not single points, but a whole constellation of
typically aiva themes that can be found there, particularly linked
to the complex philosophical world of Utpaladeva.
If, in this presentation of some aspects of Vmanadattas work,
I mainly focus on Prakaraas 1 and 2 it is because, apart from their
probably being in themselves his most significant texts, they are by
far the most quoted by the aiva authors. First of all, in the complex mosaic of a philosophical stuti, written in a refined kvya
style, the SP proper, we find, within an undoubtedly Pcaratra
doctrinal framework, a fascinating blend of rigourous speculation
and devotional poetry, which at first sight reminds us of the then
rising star of Utpaladeva, the actual founder of Pratyabhij, more
or less contemporary to Vmanadatta (and also often referrred to
by Bhgavatotpala), with his collection of aiva stotras. The other
Prakaraas share the same philosophical and spiritual attitude as
the SP without, however, the bhakti nuances of the latter and the
sense of intimate dialogue with Hari, emphasized by the frequent
vocatives (ntha, prabhu, bhagavan, etc.) and above all by the constant addressing him as tvam.30
Some of the fundamental themes of Utpaladeva unobjectifibility of consciousness, subject/object relationship and problematicity of the very notion of viaya recur in several stanzas of the SP
and tmasaptati:31
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30
Most of the tva of the SP turn to aha in the verses incorporated into the
LT, where the Goddess herself is speaking.
31
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RAFFAELE TORELLA
2.5. The self cannot be object of cognition for anybody, what is other
than it is not logically admissible. From the differentiation of the knowable derives the differentiation of the means of knowledge. If there is no
such differentiation, then what might produce the differentiation [of
knowledge]?
2.6. If the self were knowable, its knower would be other; but then the
self would be[come] other. Other, in fact, is what is the object of
knowledge.
2.56. Consciousness alone shines; that which is other from it is illuminated. What is illuminated is the object, and how can the object subsist
without a subject?
1.10. Just as whatever is penetrated by fire is seen as being of the same
essence as fire, in the same manner whatever is penetrated by consciousness is to be seen as being of the same essence as consciousness.
1.11. An intrinsic and definite status is inconceivable for things, dependent as they are on a subject that knows them, and consequently they can
only manifest themselves, by their very nature, as having the knower as
their essence.
1.12. The fact that things have You as their essence, no one disputes.
Their capacity of being known demonstrates this: indeed, only that
which in itself is light may be made to shine.32
1.24. If knowledge (vedanam) knows something after bringing the
knowable object to having knowledge as its own form, then how to
speak of knowable object and knowing subject (vedakat) as two distinct
realities?33
2.8. Making [something] an object of knowledge the wise ones say
in this connection is the same as making [it] ones own. What is universally accepted for any other reality, why should it not be so for consciousness?
2.9. What has not been made its own by consciousness (savidsvkta) cannot be termed object of knowledge (viaya).34 [But] what has
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32
33
The text remains doubtful owing to the oscillation in the mss. and old quotations between vedanat and vedakat; also the emendation of vedanam to vedaka might be considered.
34
Also the reading savid svkta what has been made its own by consciousness could be considered (this would anticipate the conclusion made in
435
been made its own by a certain entity becomes identical with such entity.
[Then,] how can the very designation of object of knowledge stand?35
2.35. While knowledge can shine autonomously being separated from
the senses and without being muddied by the objects of knowledge, the
same cannot be said of the object of knowledge.
2.36. It is said in this connection that in order to make known the objects
of knowledge the three means of knowledge work separately being concerned with distinct classes of objects of knowledge. [But] the same does
not hold for knowledge.
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tion. Things lacking dependency have neither the nature of the knower
nor of the knowable.
36
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that they [sensorial knowledge and inferential knowledge] are the root of
gama. No other means of knowledge exists.
2.38. It is required that, in turn, these three means of knowledge have intuition as their own soul, otherwise it would impossible to account for
ascertainment of truth and error.
2.39ab. Intuition is only known by introspective self-awareness; it is present in a form exempt from succession (akramtmik) within the various
activities.37
Just like Utpaladeva, Vmanadatta makes frequent use of the simile of the mirror or crystal and the reflection on them to account
for the relationship between consciousness and the images of the
allegedly external objects.
1.51. Just as the child has no separate cognition of the mirror without his
face [reflected in it], just so he who is not wise does not grasp the consciousness from which the knowable has been extracted.
1.54-56. Just as the true nature of a crystal continuously coloured by
other things is not perceived owing to its excessive transparency, in the
same way, O Blessed One, Your own body, which is united with the various beings, owing to its absolute limpidity is not perceived without
them. Neither for this [reason] can we affirm that such a crystal does not
exist separately from whatever colours it, or that the pure body of consciousness does not exist once liberated from the form of things.
1.57-59. Just as it is impossible to indicate separately the intrinsic existence of a universal from which all particulars have been removed but
this does not imply that it does not exist , and just as it is impossible to
indicate the intrinsic existence of gold once it has been freed from its various forms, such as earring, etc. but this does not imply that it does
not exist , so be it said of Your permanent, intimate, pure nature, once
pleasure and pain have been eliminated. It consists of consciousness,
only knowable through introspective intimate awareness.
1.40. Pleasure and pain do not appear, discrimination has no firm
ground: everything appears the same once You, the sun of consciousness, rise.
37
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If we accept the reading kramtmik, transmitted in all the extant mss., the
meaning does not change significantly: it [only] appears in a successive form
within...
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1.41. For the blind You are the one in whom there is no darkness, for the
deaf You are the one in whom the Voice never disappears. Starting from
Brahm to the animals, You are the same in the knowledge of everybody.
Hari is present at all levels of ordinary reality. In fact, since everything is equally penetrated by Him, there is no real difference between moka and sasra. If the various ordinary reality can occur
in its multifariousness it is precisely because of His constituting its
permanent and undifferentiated basis (cf. PK 2.3.15b samabhittitalopame; PK 1.3.6-7, 2.4.19; cf. TORELLA 2002, pp.103-104,
186).
1.95. No ordinary activity whether corporeal or verbal or mental can
take place if Thou, O Lord, art not already present in it and established
beforehand.38
1.89. Two persons who meet and speak of ordinary things thereby express something that however has You as its final subject, [even] without speaking of You [directly]. [...]
1.36. Albeit directly perceptible, in that You transcend all conceptual
processes, You are forgotten like something in front of someone
whose mind is elsewhere.
1.39. Lights do not shine if Your light does not rise. You are the only
one that can truly be called light; all the others are like the darkness.
2.58. In actual fact, there is no bondage, and there being no bondage,
there is no liberation either. These two entities are both fabricated by
discursive thought and in themselves are nothing.
1.60. I bow to Brahman which is without specification, partless, outside
space and time, light to itself, exclusively consisting of consciousness,
perennially risen.
1.61. Were You not exempt from particularization among particulars,
the comprehension of the particular would be impossible as everything
resides in itself.
1.62. In You, Lord, who are the cause, there is no differentiation, then
how could differentiation be in the effects forming this world? Therefore, o Padmanbha, the world is without differentiation.
38
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***
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39
The absence of kriy in Hari, stated also in SP 73b, as a point of apparent disagreement with the aiva paramdvaita, will be treated in my forthcoming
edition and translation.
40
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The season in which a few brilliant personalities of Pcartra surrendered to the fascination by the philosophers and spiritual masters of the aiva paramdvaita was short, in any case lasting no
more than three to four decades. All the same, the mainstream of
Pcartra never forgave them, and committed them to disdainful
oblivion. Their memory however has survived for centuries in the
aiva circles, proud perhaps of having attracted such brilliant outsiders.
APPENDIX
VMANADATTAS VERSES QUOTED IN THE PAPER
(ACCORDING TO R. TORELLAS FORTHCOMING
EDITION)
A = Kmri Devangari Ms (rinagar); B =rad Ms (Benares);
C = rad Ms (Gttingen); E = M.S.G. Dyczkowski edition; V =
Bh.P. Tripathi (Vga str) edition
1.4. drpstavikalpena cetas yo41 nubhyate |
madhyam vttim sthya sa savitprasaro mala ||
1.7. kevala vkprabhvo42 ya yad abhinnam api svayam |
vibhedayati s vastu svetikartavyatvat43 ||
1.10. yathgnin samvia sarva tadrpam kyate44 |
tath jnasamvia sarva tadrpam kyatm45 ||46
1.11. pramtrapekabhveu47 na hy avasthvakalpate |
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41
na cetas yo ABC, na cen my EV. (LT 14.12b cetas yatra bhyate; the
more correct yena is the reading of mss. ADEFG).
42
43
44
45
kyatm EV, katm C; kyatm cit. in SpPr, p. 38 (cf. LT 14.14 tath savitsamvia cetya savittayekyate).
46
The ardhaloka, omitted in AB, has been added in both mss. in the margin,
where however it is only partly legible (sarva ta...kyate na sa... A, tath
j...rve? tadrpa ... B). It is quoted in full in SpPr, p. 38.
47
apeka em, apek ABC (in AB the original pramt has been then cor-
441
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48
49
vivadante EV (indeed, P 1.3.47 prescribes tmanepada), vivadanti ABC; vivadante cit. SpPr, p. 37 (reading confirmed by the Srinagar mss. listed above).
50
51
prakyate C, prakate ABEV (this is also the reading in SpPr, p. 37, but
mss. No.s 829 and 861 have prakyate).
52
53
54
vedakat ABC, vedanat em. (EV); vedanat cit. in SpPr, p. 9, and all mss.
(also possible).
55
56
57
58
59
60
442
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61
tadpi conj., tasypi ABCEV. The text remains doubtful (cf. LT 14.24 sadaivpratibaddhy bhnty eva vapur mama | pratyaka cetyasacrakle 'pi
vimaltmanm (vidittmanm mss. ABCDG) ||.
62
63
64
65
66
67
68
69
70
nsty eva em. (cf. EV; cit. in SpPr, p. 18, and all mss.), nste na ABC. Cf. LT
14.37cd pthag janair na lakysmi naivha nsmi tvat.
71
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72
tan nsti ABC, tatrsti EV (cit. in SpPr, p. 19, but all mss. have tan nsti).
73
yathoddhtakualde em. (cf. EV), yathoddht kualde BC, yathoddht kualdi A (yathoddht kualde is also in SpPr, p. 19; of the four
mss. only ms. No. 861 has the loka, in the latter form).
74
An ardhaloka is omitted in the mss, probably due to homoteleuton; the ardhaloka that I have tentatively added comes from the quotation of the loka
in SpPr, p. 19 (it occurs only in ms. No. 861); in fact, its being totally identical
to 57cd makes its wording (not its meaning) somewhat suspicious. Cf. also LT
14.38: kualder yath bhinn na laky kanakasthiti | na ca aky vinirdeu tatrpy asty eva s dhruvam ||.
75
76
niedhant ABC, avieit EV (avieit cit. in SpPr, p. 19, and all mss.
Cf. LT 14.39 eva nity viuddh ca sukhadukhdyabhedit | svasavedanasavedy mama savinmay sthiti ||.
77
78
79
80
81
82
The ardhaloka, omitted in BC, in B has been later added in the margin.
83
444
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84
85
86
87
88
89
90
91
92
93
94
95
96
97
445
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98
99
100
kva BCEV, ku A.
101
102
103
104
105
106
107
108
sti ABEV, pi C.
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RAFFAELE TORELLA
CZERNIAK-DRODOWICZ forthcoming
M. Czerniak-Drodowicz, Ekyanaveda in Search of the Roots, in M.S.G.
Dyczkowski, N. Rastogi and R. Torella (eds.), Proceedings of the XIV World Sanskrit Conference, Delhi Jan. 2012, Tantra-gama Section, New Delhi: D.K. Printworld
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109
110
111
112
113
nyyya em. (cf. EV), nyya A (nyyya cit. SpPr, p. 9; the mss. oscillate
between nyya and nyyya).
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DASGUPTA 1932
S. Dasgupta, A History of Indian Philosophy, vol. III, [Cambridge: 1932] Delhi:
1975
DYCZKOWSKI 1992
M.S.G. Dyczkowski, The Stanzas on Vibration: the Spandakrik with four commentaries [...], transl. with an introduction and exposition, Albany: SUNY Press,
1992
GNOLI 1985
R. Gnoli, Il Commento di Abhinavagupta alla Partriik (Partriiktattvavivaraam), traduzione e testo, Roma: IsMEO, Serie Orientale Roma 58, 1985
GONDA 1970
J. Gonda, Viuism and aivism: A Comparison, London: School of Oriental and
African Studies, 1970
GOODALL 1998
D. Goodall, Bhaa Rmakaha's Commentary on the Kiraatantra. Vol. I: chapters 1-6, ed. and transl., Pondichry: Institut Franais de Pondichry, Publications
du Dpartment dIndologie 86.1, 1998
GUPTA 1972
S. Gupta, Lakmtantra. A Pcartra text, transl. and notes, Leiden: Orientalia
Rheno-Traiecticina 15, 1972
PK
[varapratyabhijkrik] See TORELLA 2002
varasiddhi
See Sambandhasiddhi
LT
Lakm-tantra: A Pcartra gama, ed. (with Sanskrit gloss) Pandit V. Krishnamacharya, Adyar: The Adyar Library and Research Centre, The Adyar Library
Series 87, 1959
MMP
[Mahrthamajarparimala] Mahrthamajar with the Autocommentary Parimala, ed. Pt. V.V. Dvivedi, Varanasi: Yogatantra-Ratnaml 5, 1972
Mgendravtti
Mgendratantra (vidypda and yogapda) with commentary of Nryaakaha,
ed. M.K. Shastri, Bombay: Kashmir Series of Texts and Studies 50, 1930
Partrikvivaraa
See GNOLI 1985
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448
RAFFAELE TORELLA
Pratyabhijhdaya
Pratyabhijhdayam, ed. M.R. Shastri, Srinagar: Kashmir Series of Texts and
Studies 3, 1918
RAI 1955
S.C. Rai, Studies on the history of religion in ancient Kmra, The Journal of
the Bihar research Society 41.2, 1955
RASTELLI 2003
M. Rastelli, The Ekyanaveda in the Pcartra tradition, paper read at the 12th
World Sanskrit Conference in Helsinki, July 2003 (unpublished)
Sambandhasiddhi
In The Siddhitray and the Pratyabhij-krik-vtti, ed. M.K. Shastri, Srinagar:
Kashmir Series of Texts and Studies 34, 1921
SANDERSON 2007
A. Sanderson, The aiva exegesis of Kashmir, in D. Goodall and A. Padoux
(eds.), Mlanges tantriques la mmoire d'Hlne Brunner, Pondichry: Institut
Franais de Pondichry, 2007, pp. 231-442
SANDERSON 2009a
A. Sanderson, Kashmir, in K.A. Jacobsen (ed.), Brill's Encyclopedia of Hinduism, Volume One: Regions, Pilgrimage, Deities, Leiden/Boston: Brill, Handbuch
der Orientalistik, Zweite Abteilung, Indien, vol. XXII, 2009, pp. 99-126
SANDERSON 2009b
A. Sanderson, The aiva Age, in Sh. Einoo (ed.), Genesis and Development of
Tantrism, Tokyo: Institute of Oriental Culture, University of Tokyo, 2009, pp. 41349
SP (Dyczkowski ed.)
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